Srimad Bhagavatam — Tritiya Skandha, Shloka 44
Vidura Leaves Hastināpura and Meets Uddhava
Vidura’s Tīrtha-yātrā Begins
अजस्य जन्मोत्पथनाशनाय कर्माण्यकर्तुर्ग्रहणाय पुंसाम् । नन्वन्यथा कोऽर्हति देहयोगं परो गुणानामुत कर्मतन्त्रम् ॥ ४४ ॥
ajasya janmotpatha-nāśanāya karmāṇy akartur grahaṇāya puṁsām nanv anyathā ko ’rhati deha-yogaṁ paro guṇānām uta karma-tantram
إن ظهور الربّ، الأجَ (غير المولود)، إنما يكون لإبادة المتطاولين السالكين طريق الضلال؛ ومع أنه غيرُ فاعل، فإن أفعاله المتعالية تُجرى ليُدرِكها الناس. وإلا، فما الغاية من أن يتخذ جسدًا ويهبط إلى الأرض مَن هو فوق الغونات كلّها وفوق نظام الكارما؟
Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ ( Brahma-saṁhitā 5.1 ): the form of the Lord is eternal, blissful and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:
FAQs
This verse says the Lord’s ‘birth’ is accepted to destroy the soul’s deviation from the true path and to help people understand His divine, non-karmic activities, even though He remains beyond the modes and karma.
In his inquiry, Vidura highlights the paradox of incarnation: the Supreme is not bound by karma like ordinary beings, yet He acts in the world to guide and uplift conditioned souls.
The takeaway is to act with devotion and right purpose—aligning one’s work with dharma and service—so actions purify rather than entangle, while remembering the Lord’s actions are transcendental.